Archive for the ‘Maha Karya’ Category

MENGAKU

Posted: Juni 19, 2011 in Maha Karya

Ada yang mengaku umat Nabi Muhammad
Tak suka baca sholawat
Ada yang mengaku golongan Ahli Sunnah wal Jamaah
Mengingkari sunnah
Ada yang mengaku alumni peasantren
Nilai-nilai kepesantrenan kelalen
Ada yang mengaku santri
Malas mengaji
Ada yang mengaku pejabat
Tak peduli derita rakyat
Ada yang mengaku atasan
Tak mau dengar jeritan rakyat
Ada yang mengaku rakyat biasa
Tak punya semangat kerja
Siapa saja yang mengaku apa saja sebatas kata-kata
Segera bertaubat dengan mengucap
Astaghfirullahal ‘adzim min qoulin bila ‘amalin

Aku sudah terbebas dari dosa perkataan yang
Tak dijalankan
Eh… eh… eh… belum cukup
Berjanjilah tuk tak mengulangi lagi
Lulurlah tubuhmu dengan bedak kebaikan
Minta maaflah pada orang-orang yang menjadi
Korban pengaku-akuanmu
Dan ingatilah sang Pangeran Jagad
Kaburo maqtan ‘indallahi antaqulu maa la taf’alun

Munawwiruzzaman

GURU-GURU KAMI

Posted: Juni 19, 2011 in Maha Karya

Jasamu tak mampu kami balas dengan materi
Engkau telah mengangkat kami
Dari dasar jurang kenistaan
Ke langit kemuliaan
Kau bagai pelita ketika gelap makin gulita
Pancaran cahya ilmumu menyinari lembah kehidupan
Kami selalu
Guru-guru kami bukan hanya yang mengajari
a, b, c, d, sampai z
guru-guru kami bukan hanya yang mengajari
alif, ba, ta, tsa sampai ya
guru-guru kami bukan hanya yang mengajari menghitung
1, 2, 3, 4, sampai tak terhingga
Guru-guru kami siapa saja
Yang mengajari kebaikan dan kebenaran
Tak dibatasi usia
Adik-adik kelas kami juga guru-guru kami
Yang telah melatih kami kesabaran
Saat kami duduk di kursi kepengurusan
Guru-guru kami
Wariskan keteladanan pada murid-muridmu
Namamu kan terukir hingga akhir waktu
Hanya untaian kata terima kasih
Dan jazakumullahu ahsanal jaza
Yang bisa kami ucap sebagai imbal jasamu

Munawwiruzzaman


الْحـَمْدُلِلَّهِ الَّـــــذي هَدَاناَ مَعْهَـدًا
بِدَارِالنَّجَاةِ سَكَنَّا فِيْهِ رَشَـــــدًا
محَمَّدُ الرَّسُوْلُ عَلَيْهِ صَلاَتُنَــــــا
خَيْرُ الْبَرِيَّةِ خَيْرُ دَاعٍ مَنْ دَعَانَــا
ذِهِ الْقِصَّةُ تُعَبِّرُ عَنْ كُلِّ السِّــــرِّ
مِنَ الْوُصُوْلِ اِلَي التَّمَنِّي نَيْلَ الْبِرِّ
عَفِيْفُ الْأَوَّلُ وَأَغُوْسَانِ تَالِيــــَا
وَاْلأَخِيْرُ أُسْوَةٌ وَدُعِيَتْ شَرِيْفَــــا
مِنْهُمْ إِمَامَانِ رِفْعَةً وَعَارِفْ يَــدِي
سُوْكِعْ فَرَايِتْنُوْ إِيْضَ دِيَان أَدِي عَفَّانْدِي
مِنَ الْبَنَاتِ وَهُنَّ نَيْفِلَا حَبِيْبَـــةْ
سُوْجِي صَافِي فِطْرَةْ هَانِي أَنِيْسَةْ وَعِفَّةْ
أَغُوْسْ أَمِيْنْ فُوْجِي إِيْنْدَهْ إِنَايَةْ وَجَنَّةْ
أَرْضَانِى اللهُ وَهُمْ مَنْ يَسْكُنُ فِي اْلقَرْيَةْ
بَعْضُنَا يَجْتَهِدُ بِذِكْرِ وَالِدَيْـــــــهِ
وَبِحَبِيْبَتِهِ يَرْفَعُ مِنْ كَسْلِـــــــهِ
لَوْلَا الشَّيْئُ لِلْغُسْلِ حُثَّ عَلَى الطَّلَبِ
كُلًّا مِنَ الْجُمْهُوْرِ أَوِ الْجَـارِ الْقَرِيْبِ
لِلتَّمَنِّى وَالرَّجَاءِ وَرَأَ الْمَطْبَـــخِ
عَلَى اْلأَرْضِ يَسْتَسْقَى مِنَ الْمَاءِ النَّاسِخِ
وَلَا فَضْلَ فِى الْأَكْلِ إِلَّا بِالزِّيَــــادَةِ
مِنَ الْعَزْمِ فِى الْقَلْبِ أَشَــدَّ اْلِإرَادَةِ
فِى فَصْلِنَا مُحْتَـاجٌ وَهَاشِمُ فِى الْبَيْتِ
وَكَانَ مِنْ أُمَّهَاتِنَا اسْمُهَـــا مُوْبَيْتِ
وَمَنْ يَنَامُ فِيْه فَضــلُ الْمُعِيْدِ بِلَا تَا
وَصَوْتُهُ أَجْهَرُ فِى النَّوْمِ إِنْ عَرَفْتَـــا
كَذَاكُمْ رُحَمَا إِنْ قَائِمًا فِى الْحُجْرَةِ
وَسُكُوْتًا فِى النَّـوْمِ نَرَاهُ كَـالْمَيِّتِ
وَمَنْ ذَوِي حِكَّةٍ بِالْمِكْــــوَى لِلْجَرَبِ
وَهُمْ فَتْحُ الله عَزِيْزْ جِنْــدَانُ مِنْ نَجِيْبِ
وَقَوْلُنَا فِى الْكَارِهِيْنَ لَا فِى مَعْنَاهُ
فَمُرَادُنَا فِيْهِ كَمَا هِيَ سَـــــوَاهُ
وَمَنْ يَبْقَى مِنْهُمْ طَانِى أَرْضِى وَرِفَاعِى
أُمَمْ فَرَامُكْتِى فَوْزِي غَزَالِي وَالرُّبَاعِى
قِيْلَ كَوْنُنَا مَاهِرًا وَلَـوْ مُدَبْدَبَــا
لِذَالِـــكُمْ أَللَّهُمَّ زِدْ فِيْنَا أَدَبَــا
كَيْفَ نَكُ إِذْ ذَهَبْنَا عَنْهُمْ مِنْ بَعِيْدِ
يَا رَبَّنَا اهْدِنَا بِالرَّسُوْلِ وَمَشْهُوْدِي
مَا احْتُسِبَ قَطُّ وَنَحْنُ بِهَا جَــــارِيٌ
قَصْدُ الْغَايَةِ مِنَ الْإِخْتِتَامِ عَانِيٌ
يَبْدُوْ الْحَنِيْنُ فِى اْلقَلْبِ لِبُعْدِ السَّفَرِ
دَمْعٌ مُقَطِّرٌ يُبَلِّلُ حَــوْلَ الْبَـــــرِّ

THE SAINTIST MOSLEM SCHOLARS

Posted: Juni 15, 2011 in Maha Karya

1.PREFACE

الحمد لله تبارك و تعالى الذى قد جعل القلم والقرطاس للكتابة أدة, والذى جعل الكتابة قراءة, و قد أملأ
القرائة معلومة, وأرفع من علم رفعة
وصلاة الله وسلامه على من غفر له ماتقدّم من ذنبه وما تأخّر سيّدنا محمّد الذي منه نرتجى شفاعة
أشهد أن لااله الّاالله وأنّ محمّدا عبده ورسوله شهادة
أمّابعد
2.ABSTRACT

By reading the biographies of the Authors of books we learn, it is hoped the reader can take the lessons and wisdom from the life of them. Because their lives are full of very valuable lessons. In this paper the writers presented several biographical of The Authors of books that we learn every day, such as Imam al-Hidayah Bidayatul Ghozali author of the book; Imam Ibn Malik, author of the book Alfiyah Ibn Malik and others.

3.INTRODUCTION

In the midle of century, Islam was experincing gold era. Planty of muslim saintist scholars born at this era. They are authors of many great books. All of mentioned books have been being used and learned by muslim students or teachers. But, in fact many students who are learning these books doesn’t know who is the authors of the books they are learning. Really, it is important to know the biography of muslim saitist scholars, cause from it we can get much science and spirit to study more.
Here the writers are trying to present a paper consist of muslim saintist biography, but we don’t mention all of them, just several of them or the scholars wose books are learned by Darunnajat student. And we are not expecting just this paper can be usefull to know the biography of muslim saintis scholars.

4.DEDICATION

1.K.H. Aminuddin Masyhudi, the chief of Darunnajat Modern Boarding School.
2.Mr. Abdul Wahab Majid, Director of Kulliyatul Mu’allimin Al-Islamiyyah Darunnajat.
3.Mr. Agus Trimulyo, the teacher of our English lesson.
4.Mr. Mahfudz Masyhudi, Our leading paper.
5.All of KMI’s teachers.
6.Our beloved parents.
7.The graduate of class six 2010-2011 period.
8.All of Darunnajat students.

5.CONTENT

Preface
Abstract
Introduction
Dedication
Content
Biographies of Muslim Saintist scholars
A.Al-Ghazali
B.As-Suyuthi
C.Al-Asqolani
D.Yahya Ibn Syarof
E.Ibn Malik
Conclution
References

A.Al-Ghazali
Muhammad ibn Muhammad ibn Muhammad ibn Ahmad, Abu Hamid al-Tusi al-Ghazali [or al-Ghazali] al-Shafi‘i (450-505), “the Proof of Islam” (Hujjat al-Islam), “Ornament of the Faith,” “Gatherer of the Multifarious Sciences,” “Great Siddîq,” absolute mujtahid, a major Shafi‘i jurist, heresiographer and debater, expert in the principles of doctrine and those of jurisprudence. Shaykh Yusuf al-Qaradawi stated that, like ‘Umar ibn ‘Abd al-‘Aziz and al-Shafi‘i for their respective times, al-Ghazzali is unanimously considered the Renewer of the Fifth Islamic Century. Ibn al-Subki writes: “He came at a time when people stood in direr need of replies against the philosophers than the darkest night stands in need of the light of the moon and stars.” Among his teachers in law, debate, and principles: Ahmad ibn Muhammad al-Radhakani in Tus, Abu Nasr al-Isma‘ili in Jurjan, and Imam al-Haramayn Abu al-Ma‘ali al-Juwayni in Naysabur, from where he departed to Baghdad after the latter’s death. Ibn ‘Asakir also mentions that al-Ghazzali took al-Bukhari’s Sahih from Abu Sahl Muhammad ibn Ahmad al-Hafsi. Among his other shaykhs in hadith were Nasr ibn ‘Ali ibn Ahmad al-Hakimi al-Tusi, ‘Abd Allah ibn Muhammad ibn Ahmad al-Khawari, Muhammad ibn Yahya ibn Muhammad al-Suja`i al-Zawzani, the hadith master Abu al-Fityan ‘Umar ibn Abi al-Hasan al-Ru’asi al-Dahistani, and Nasr ibn Ibrahim al-Maqdisi. Among his shaykhs in tasawwuf were al-Fadl ibn Muhammad ibn ‘Ali al-Farmadi al-Tusi – one of Abu al-Qasim al-Qushayri’s students – and Yusuf al-Sajjaj.
On his way back from Jurjan to Tus al-Ghazzali was robbed by highwaymen. When they left him he followed them but was told: “Leave us or you will die.” He replied: “I ask you for Allah’ sake to only return to me my notes, for they are of no use to you.” The robber asked him: “What are those notes?” He said: “Books in that satchel, for the sake of which I left my country in order to hear, write, and obtain their knowledge.” The robber laughed and said: “How can you claim that you obtained their knowledge when we took it away from you and left you devoid of knowl-edge!” Then he gave an order and the satchel was returned to him. Al-Ghazzali said: “This man’s utterance was divinely inspired (hâdhâ mustantaqun): Allah caused him to say this in order to guide me. When I reached Tus I worked for three years until I had memorized all that I had written down.”
Al-Ghazzali came to Baghdad in 484 and began a prestigious career of teaching, giving fatwa, and authoring books in nearly all the Islamic sciences of his day. His skill in refuting opponents was unparalleled except by his superlative godwariness, which led him to abandon his teaching position at the Nizamiyya school four years later, deputizing his brother Ahmad, famous for his preaching, to replace him. Upon completion of pilgrimage to Mecca al-Ghazzali headed for Damascus, then al-Qudus, then Damascus again where he remained for several years, taking up the ascetic life with the words: “We sought after knowledge for other than Allah’s sake, but He refused that it be for anything other than Him.”
He came out of seclusion in 499 and travelled to Cairo, Iskandariyya and other places, finally returning to Baghdad where he taught his magnum opus Ihya’ ‘Ulum al-Din until his death in nearby Tus, occupying the remainder of his time with devotions, Qur’an recitations, prayer and fasting, and the company of Sufis. Ibn al-Jawzi narrated in al-Thabat ‘Inda al-Mamat (“Firmness at the Time of Death”) from al-Ghazzali’s brother Ahmad: “On Monday [14 Jumada al-Akhira] at the time of the dawn prayer my brother Abu Hamid made his ablution, prayed, then said: ‘Bring me my shroud.’ He took it, kissed it and put it on his eyes, saying: ‘We hear and obey in readiness to enter the King’s presence.’ Then he stretched his legs, facing the Qibla, and died before sunrise – may Allah sanctify his soul!” It is related that al-Shadhili saw a dream in which the Prophet (s) pointed out al-Ghazzali to Musa (as) and ‘Isa (as) asking them: “Is there such a wise scholar in your communities?” to which they replied no.
The following is a list of some of al-Ghazzali’s works as found in al-Zabidi ’s and Ibn al-Subki’s recensions:
Four works in Shafi‘i fiqh: the large al-Basit, the medium, seven-volume al-Wasit, and the two-volume al-Wajiz, condensed in al-Khulasa. Al-Wasit received many commentaries and abridgments, among them al-Nawawi’s Rawda al-Talibin.
Four books on usûl al-fiqh: al-Mankhul, written in the lifetime of his teacher, Imam al-Haramayn; Shifa’ al-Ghalil fi Masa’il [or Masalik] al-Ta ‘lil; al-Maknûn; and al-Mustasfa. “Imam al-Ghazali’s Encyclopedia of Shari‘a Source Methodology, his fourth book on the subject, and his last word, was al-Mustasfa, which has been printed several times in Egypt and elsewhere. Indeed, this is the work he wrote after coming out of his period of meditation and seclusion.
# Ihya’ ‘Ulum al-Din, among his last works.
# Al-Imla’ ‘ala Mushkil al-Ihya’, in which he replied to some of the insinuations made against the Ihya’ in his lifetime. This book is also called al-Ajwiba al-Muskita ‘an al-As’ila al-Mubhita. Tafsir al-Qur’an al-‘Azim, now lost.
# Jawahir al-Qur’an.
# al-Arba‘un fi al-Tawhid, originally part of Jawahir al-Qur’an.
# al-Asma’ al-Husna.
# al-Ma’akhidh, on the divergences of jurisprudents.
# Tahsin al-Ma’akhidh, a commentary on al-Ma’akhidh.
# Kimya’ al-Sa‘ada, The Alchemy of Happiness, originally written in Persian.
# al-Lubab al-Muntakhal, on disputation.
# al-Iqtisad fi al-I‘tiqad, in which he said:

# “The anthropomorphists (al-Hashwiyya) assert direction for Allah while guarding themselves from divesting Allah of His attributes (ta‘tîl), falling thereby into likening Allah to creation (tashbîh). Allah has granted success to Ahl al-Sunna in establishing the truth. They have recognized the proper goal in establishing their method, and understood that direction is denied and disallowed for Allah because it pertains to bodies and complements them; while vision of Him is firmly established because it directly follows knowledge and attends it as its perfecting component.”
# Mi‘yar al-Nazar.
# Mihakk al-Nazar.
# Bayan al-Qawlayn, on al-Shafi‘i’s two schools.
# al-Mustazhiri, a refutation of the esotericists or Batiniyya.
# Qawasim al-Batiniyya, another refutation.
# Tahafut al-Falasifa declaring the disbelief of the philosophers, to which the qadi of Andalus Abu al-Walid Muhammad ibn Ahmad ibn Rushd al-Maliki responded with Tahafut al-Tahafut.
# al-Maqasid fi Bayan I‘tiqad al-Awa’il, also known as Maqasid al-Falasifa.
# Asrar Mu‘amalat al-Din.
# Asrar al-Anwar al-Ilahiyya bi al-Ayat al-Matluwwa.
# Akhlaq al-Abrar wa al-Najat min al-Ashrar.
# Asrar Ittiba‘ al-Sunna.
# Asrar al-Huruf wa al-Kalimat.
# Bayan Fada’ih al-Ibahiyya, against freethinkers.
# Bada’i‘ al-Sani‘.
# Tanbih al-Ghafilin.
# Talbis Iblis, a title later used by Ibn al-Jawzi against al-Ghazzali and others.
# Khulasa al-Rasa’il ila ‘Ilm al-Masa’il, an abridgment of al-Muzani’s Mukhtasar.
# al-Risala al-Qudsiyya fi ‘Ilm al-Kalam.
# al-Sirr al-Masun, a book of Qur’anic invocations against enemies.
# Sharh Da’ira ‘Ali ibn Abi Talib, also known as Nukhba al-Asma’.
# ‘Aqida al-Misbah.
# ‘Unqud al-Mukhtasar, an abridgment of Imam al-Haramayn’s abridgment of al-Muzani’s Mukhtasar.
# Rasa’il (“Epistles”), published recently in a single volume, in seven parts, comprising the following epistles:
(1) Al-Hikma fi Makhluqat Allah — Subhan wa Ta`ala –; Mi‘raj al-Salikin.
(2) Rawda al-Talibin wa ‘Umda al-Salikin [in tasawwuf and tawhîd]; Qawa‘id al-‘Aqa-’id fi al-Tawhid which he included in the Ihya’ in full; Khulasa al-Tasanif fi al-Tasawwuf in which he defines tasawwuf as follows:
Know that tasawwuf is two things: Truthfulness with Allah Almighty and good conduct with people. Anyone that practices these two things is a Sufi. Truthfulness with Allah is that the servant put an end to his ego’s shares in the divine command. Good conduct with people is to not prefer one’s demands over theirs as long as their demands are within the para-meters of the Law. Whoever approves of the contravention of the Law or contravenes it can never be a Sufi, and if he claims he is, he is lying.
(3) Al-Qistas al-Mustaqim; Minhaj al-‘Arifin; Al-Risala al-Laduniy-ya; Faysal al-Tafriqa (fi al-Takfir); Ayyuha al-Walad, originally written in Persian.
(4) Mishkat al-Anwar; Risala al-Tayr; al-Risala al-Wa‘ziyya; Iljam al-‘Awam ‘an ‘Ilm al-Kalam; al-Mad-nun bihi ‘ala Ghayri Ahlih; Al-Ajwi-ba al-Ghazzaliyya fi al-Masa’il al-Ukh-ra-wiyya.
(5) Bidaya al-Hidaya; Kimya al-Sa‘ada; al-Adab fi al-Din; al-Kashf wa al-Tabyin fi Ghurur al-Khalq Ajma‘in.
(6) Sirr al-‘Alamayn wa Kashf ma fi al-Darayn; al-Durra al-Fakhira fi Kashf ‘Ulum al-Akhira.
(7) Qanun al-Ta’wil; al-Ahadith al-Qudsiyya; al-Munqidh min al-Dalal, in which he said:
The Sufi path consists in cleansing the heart from whatever is other than Allah… I concluded that the Sufis are the seekers in Allah’s Way, and their conduct is the best conduct, and their way is the best way, and their manners are the most sanctified. They have cleaned their hearts from other than Allah and they have made them as pathways for rivers to run, carrying the knowledge of Allah.
Al-Ghazzali’s Ihya’ ‘Ulum al-Din ranks as one of the most widely read books in Islam, having earned the praise of the scholars and the general acceptance of the Community.
“The verification of the wording of narrations was not an obligation for al-Ghazzali – may Allah have mercy on him! He would convey the general meaning, conscious of the different significations of the words and their mutual conflict with one another avoiding what would consti-tute interpolation or arbitrary rendering of one term with an-other.
O Allah! benefit us with the Proof of Your Religion, Imam al-Ghazzali, and thank him on behalf of Muhammad’s Community — upon him Your blessings and peace.
Allah’s blessings and peace upon the best of prophets and messengers, our master Muhammad, and upon his Family and all his Companions. Praise belongs to Allah, the Lord of the worlds.

B.As-Suyuthi
`Abd al-Rahman ibn Kamal al-Din Abi Bakr ibn Muhammad ibn Sabiq al-Din, Jalal al-Din al-Misri al-Suyuti al-Shafi`i al-Ash`ari, also known as Ibn al-Asyuti (849-911), the mujtahid imam and renewer of the tenth Islamic century, foremost hadith master, jurist, Sufi, philologist, and historian, he authored works in virtually every Islamic science.
Born to a Turkish mother and non-Arab father and raised as an orphan in Cairo, he memorized the Qur’an at eight, then several complete works of Sacred Law, fundamentals of jurisprudence, and Arabic grammar; after which he devoted himself to studying the Sacred Sciences under about a hundred and fifty shaykhs.
Among them the foremost Shafi`i and Hanafis shaykhs at the time, such as the hadith master and Shaykh al-Islam Siraj al-Din Bulqini, with whom he studied Shafi`i jurisprudence until his death; the hadith scholar Shaykh al-Islam Sharaf al-Din al-Munawi, with whom he read Qur’anic exegesis and who commented al-Suyuti’s al-Jami` al-Saghir in a book entitled Fayd al-Qadir; Taqi al-Din al-Shamani in hadith and the sciences of Arabic; the specialist in the principles of the law Jalal al-Din al-Mahalli, together with whom he compiled the most widespread condensed commentary of Qur’an in our time, Tafsir al-Jalalayn; Burhan al-Din al-Biqa`i; Shams al-Din al-Sakhawi; he also studied with the Hanafi shaykhs Taqi al-Din al-Shamni, Shihab al-Din al-Sharmisahi, Muhyi al-Din al-Kafayji, and the hadith master Sayf al-Din Qasim ibn Qatlubagha. He travelled in the pursuit of knowledge to Damascus, the Hijaz, Yemen, India, Morocco, the lands south of Morocco, as well as to centers of learning in Egypt such as Mahalla, Dumyat, and Fayyum. He was some time head teacher of hadith at the Shaykhuniyya school in Cairo at the recommendation of Imam Kamal al-Din ibn al-Humam, then the Baybarsiyya, out of which he was divested through the complaints of disgruntled shaykhs which he had replaced as teachers. He then retired into scholarly seclusion, never to go back to teaching.
Al-Suyuti’s student and biographer Shams al-Din al-Dawudi al-Maliki – the author of Tabaqat al-Mufassirin al-Kubra – said: “I saw the shaykh with my own eyes writing and finishing three works in one day which he himself authored and proofread. At the same time he was dictating hadith and replying beautifully to whatever was brought to his attention.” Sakhawi reproached him his plagiarism of past books, and others said that the profusion of his works made for their lack of completion and the frequency of flaws and contradictions in them. This is a charge commonly laid at the door of prolific authors, such as Ibn al-Jawzi and Ibn Taymiyya. Note also that there was some animosity between al-Suyuti and his shaykh al-Sakhawi, as shown by the former’s tract al-Kawi fi al-Radd `ala al-Sakhawi (“The Searing Brand in Refuting al-Sakhawi”) and his unflattering mention in the poem Nazm al-`Iqyan fi A`yan al-A`yan.
His chain of transmission in tasawwuf goes back to Shaykh `Abd al-Qadir al-Gilani, and al-Suyuti belonged to the Shadhili tariqa, which he eulogized in his brief defense of tasawwuf entitled Tashyid al-Haqiqa al-`Aliyya. In the latter book he states: “I have looked at the matters which the Imams of Shari`a have criticized in Sufis, and I did not see a single true Sufi holding such positions. Rather, they are held by the people of innovation and the extremists who have claimed for themselves the title of Sufi while in reality they are not.” In the Tashyid he also produces narrative chains of transmission proving that al-Hasan al-Basri did in fact narrate directly from `Ali ibn Abi Talib – Allah be well-pleased with him. This goes against commonly received opinion among the scholars of hadith,3 although it was also the opinion of Imam Ahmad ibn Hanbal.
When one of his shaykhs, Burhan al-Din Ibrahim ibn `Umar al-Biqa`i (d. 885), attacked Ibn `Arabi in a tract entitled Tanbih al-Ghabi ila Takfir Ibn `Arabi (“Warning to the Dolt That Ibn `Arabi is an Apostate”), al-Suyuti countered with a tract entitled Tanbih Al-Ghabi fi Takhti’a Ibn `Arabi (“Warning to the Dolt That Faults Ibn `Arabi”). Both epistles have been published.5 In his reply al-Suyuti states that he considers Ibn `Arabi a Friend of Allah whose writings are forbidden to those who read them without first learning the technical terms used by the Sufis. He cites from Ibn Hajar’s list in Anba’ al-Ghumr, among the trusted scholars who kept a good opinion of Ibn `Arabi or counted him a wali: Ibn `Ata’ Allah al-Sakandari (d. 709), al-Yafi`i (d. 678), Ibn `Abd al-Salam after the latter’s meeting with al-Shadhili, Shihab al-Din Abu al-`Abbas Ahmad ibn Yahya al-Malwi al-Tilimsani (d. 776), Siraj al-Din Abu Hafs `Umar ibn Ishaq al-Hindi al-Hanafi (d. 773) the author of Sharh al-Hidaya and Sharh al-`Ayni, Najm al-Din al-Bahi al-Hanbali (d. 802), al-Jabarti (d. 806), the major lexicographer al-Fayruzabadi (d. 818), Shams al-Din al-Bisati al-Maliki (d. 842), al-Munawi (d. 871), and others. Of note with regard to the above is the abundant use of Ibn `Arabi’s sayings by al-Munawi in his commentary of al-Suyuti’s Jami` al-Saghir entitled Fayd al-Qadir, and by Fayruzabadi in his commentary on Bukhari’s Sahih.
Al-Suyuti was Ash`ari in his doctrine as shown in many of his works. In Masalik al-Hunafa’ fi Walidayy al-Mustafa (“Methods Of Those With Pure Belief Concerning the Parents of The Prophet — Allah bless and greet him –”) he says:
The Prophet’s — Allah bless and greet him — parents died before he was sent as Prophet and there is no punishment for them, since (We never punish until We send a messenger (whom they reject)( (17:15 ). Our Ash`ari Imams among those in kalam, usul, and fiqh agree on the statement that one who dies while da`wa has not reached him, dies saved. This has been defined by Imam al-Shafi`i.. . . Some of the fuqaha’ explained that the reason is, such a person follows fitra or Primordial Disposition, and has not stubbornly refused nor rejected any Messenger.6
Below are the titles of some of al-Suyuti’s works in print kept in the Arabic collection of the University of Princeton in the State of New Jersey (USA). The most recent date has been given for works with more than one edition:
1. Abwab al Sa`ada Fi Asbab al-Shahada (“The Gates of Felicity in the Causes of the Witnessing to Oneness”)
2. Al-Ashbah wa al-Naza’ir fi Furu` al-Shafi`iyya (“Similarities in the Branches of the Law Within the Shafi`i School”)
3. Al-Ashbah wa al-Naza’ir fi al-`Arabiyya (“Similarities in Arabic”)
4. Al-Ahadith al-Hisan fi Fadl al-Taylasan (“The Beautiful Narrations Concerning the Merit of the Male Headcovering”)
5. Al-Fawz al-`Azim fi Liqa’ al-Karim (“The Tremendous Victory in Meeting the All-Generous”)
6. Alfiyya al-Suyuti al-Nahwiyya (“The Thousand-Line Poem on Philology”)
7. Alfiyya al-Suyuti fi Mustalah al-Hadith (“The Thousand-Line Poem on Hadith Nomenclature”)
8. `Amal al-Yawm wa al-Layla (“Supererogatory Devotions for Each Day and Night”)
9. Al-Itqan fi `Ulum al-Qur’an (“Precision and Mastery in the Sciences of the Qur’an”)
10. Anis al-Jalis (“The Familiar Companion”)
11. Al-`Araj fi al-Faraj (“A Commentary on Ibn Abi al-Dunya’s `The Deliverance’,” a work on hope and joy)
12. Al-Arba`un Hadith fi Qawa`id al-Ahkam al-Shar`iyya (“Forty Narrations on Basic Legal Rulings”)
13. Asbab al-Nuzul (“Causes of Qur’anic Revelation” verse by verse)
14. Asbab Wurud al-Hadith (“Causes and Circumstances of Hadith”)
15. Isbal al-Kisa’ ala al-Nisa (“Women and the Donning of Cover”)
16. Asrar Tartib al-Qur’an (“The Secret in the Ordering of the Qur’an”)
17. Al-Aya al-Kubra fi Sharh Qissa al-Isra’ (“The Great Sign: Commentary on the Story of the Prophet’s — Allah bless and greet him — Night Journey”)
18. `Ayn al-Isaba fi Istidrak `A’isha `ala al-Sahaba (“Exactitude Itself in `A’isha’s Rectification of the Companions”)
19. Azhar al-Mutanathira fi al-Ahadith al-Mutawatira (“The Most Prominent of the Reports Concerning the Narrations of Mass Transmission”)
20. Al-Bahir fi Hukm al-Nabi Salla Allah Alayhi wa Sallam (“The Dazzling Light of the Prophet’s — Allah bless and greet him — Rulings”)
21. Al-bahja al-mardiyya fi sharh al-alfiyya (“The pleasing beauty: commentary on Muhammad ibn `Abd Allah Ibn Malik’s (“d. 1274 CE”) Alfiyya or thousand-line poem on grammar”)
22. Bulbul al-rawda (“Chronicle on al-Rawda, Egypt”)
23. Bushra al-Ka’ib bi liqa’ al-Habib (“The consolation of the sad with the meeting of the Beloved”)
24. Al-Dibaj ala Sahih Muslim ibn al-Hajjaj (“Two-volume commentary on Sahih Muslim”)
25. Al-Durar al-Muntathira fi al-ahadith al-mushtahara (“The scattered pearls of famous narrations”); also published as al-nawafih al-`atira fi al-ahadith al-mushtahara (“The fragrant scents of famous narrations”)
26. Al-durr al-manthur fi al-tafsir bi al-ma’thur (“The scattered pearls: A commentary of Qur’an based on transmitted reports”)
27. Duruj al-munifa fi al-aba’ al-sharifa (“The outstanding entries concerning the Prophet’s — Allah bless and greet him — ancestors”)
28. Fadd al-wi`a’ fi ahadith raf` al-yadayn fi al-du`a (“The emptying of the vessel concerning raising the hands when making supplication”)
29. Al-ghurar fi fada’il `Umar (“The blazing highlights of `Umar’s merits”)
30. Al-haba’ik fi akhbar al-malaik (“The celestial orbits or the reports concerning the angels”)
31. Haqiqa al-sunna wa al-bid`a aw al-amr bi al-ittiba` wa al-nahi `an al-munkar (“The reality of Sunna and innovation or the ordering of obedient following and the prohibition of evil”)
32. Al-Hawi lil-fatawi fi al-fiqh wa-`ulum al-tafsir wa-al-hadith wa-al-usul wa-al-nahw wa-al-i`rab wa-sa’ir al-funun (“The collected legal decisions in jurisprudence, Qur’anic commentary, hadith, principles, language, and other sciences”)
33. Al-hujaj al-mubayyana fi al-tafdil bayna makka wa al-madina (“The proofs made manifest concerning the superexcellence of Mecca and Madina”)
34. Husn al-maqsid fi amal al-mawlid (“Excellence of purpose in celebrating the birth of the Prophet — Allah bless and greet him –”)
35. Husn al-samt fi al-samt (“The merits of silence”)
36. Ihya’ al-mayyit bi fadail ahl al-bayt (“Giving life to the dead, or: the merits of the Family of the Prophet — Allah bless and greet him –”)

C.Al-Asqalani

Abu’l-Fadl Ahmad ibn Hajar’s family originated in the district of Qabis in Tunisia. Some members of the family had settled in Palestine, which they left again when faced with the Crusader threat, but he himself was born in Egypt in 773, the son of the Shafi‘i scholar and poet Nur al-Din ‘Ali and the learned and aristocratic Tujjar. Both died in his infancy, and he was later to praise his elder sister, Sitt al-Rakb, for acting as his ‘second mother’. The two children became wards of the brother of his father’s first wife, Zaki al-Din al-Kharrubi, who entered the young Ibn Hajar in a Qur’anic school (kuttab) when he reached five years of age. Here he excelled, learning Surat Maryam in a single day, and progressing to the memorization of texts such as the Mukhtasar of Ibn al-Hajib on usul. By the time he accompanied al-Kharrubi to Mecca at the age of 12, he was competent enough to lead the Tarawih prayers in the Holy City, where he spent much time studying and recalling God amid the pleasing simplicity of Kharrubi’s house, the Bayt al-‘Ayna’, whose windows looked directly upon the Black Stone. Two years later his protector died, and his education in Egypt was entrusted to the hadith scholar Shams al-Din ibn al-Qattan, who entered him in the courses given by the great Cairene scholars al-Bulqini (d.806) and Ibn al-Mulaqqin (d.804) in Shafi‘i fiqh, and of Zayn al-Din al-‘Iraqi (d.806) in hadith, after which he was able to travel to Damascus and Jerusalem, where he studied under Shams al-Din al-Qalqashandi (d.809), Badr al-Din al-Balisi (d.803), and Fatima bint al-Manja al-Tanukhiyya (d.803). After a further visit to Mecca and Madina, and to the Yemen, he returned to Egypt.

When he reached 25 he married the lively and brilliant Anas Khatun, then 18 years of age. She was a hadith expert in her own right, holding ijazas from Zayn al-Din al-‘Iraqi, and she gave celebrated public lectures in the presence of her husband to crowds of ulema among whom was Imam al-Sakhawi. After the marriage, Ibn Hajar moved into her house, where he lived until his death. Many noted how she surrounded herself with the old, the poor and the physically handicapped, whom it was her privilege and pleasure to support. So widely did her reputation for sanctity extend that during her fifteen years of widowhood, which she devoted to good works, she received a proposal from Imam ‘Alam al-Din al-Bulqini, who considered that a marriage to a woman of such charity and baraka would be a source of great pride.

Once ensconced in Egypt, Ibn Hajar taught in the Sufi lodge (khaniqah) of Baybars for some twenty years, and then in the hadith college known as Dar al-Hadith al-Kamiliyya. During these years, he served on occasion as the Shafi‘i chief justice of Egypt.
It was in Cairo that the Imam wrote some of the most thorough and beneficial books ever added to the library of Islamic civilization. Among these are al-Durar al-Kamina (a biographical dictionary of leading figures of the eighth century), a commentary on the Forty Hadith of Imam al-Nawawi (a scholar for whom he had particular respect); Tahdhib al-Tahdhib (an abbreviation of Tahdhib al-Kamal, the encyclopedia of hadith narrators by al-Mizzi), al-Isaba fi tamyiz al-Sahaba (the most widely-used dictionary of Companions), and Bulugh al-Maram min adillat al-ahkam (on Shafi‘i fiqh).

In 817, Ibn Hajar commenced the enormous task of assembling his Fath al-Bari. It began as a series of formal dictations to his hadith students, after which he wrote it out in his own hand and circulated it section by section to his pupils, who would discuss it with him once a week. As the work progressed and its author’s fame grew, the Islamic world took a close interest in the new work. In 833, Timur’s son Shahrukh sent a letter to the Mamluk sultan al-Ashraf Barsbay requesting several gifts, including a copy of the Fath, and Ibn Hajar was able to send him the first three volumes. In 839 the request was repeated, and further volumes were sent, until, in the reign of al-Zahir Jaqmaq, the whole text was finished and a complete copy was dispatched. Similarly, the Moroccan sultan Abu Faris ‘Abd al-‘Aziz al-Hafsi requested a copy before its completion. When it was finished, in Rajab 842, a great celebration was held in an open place near Cairo, in the presence of the ulema, judges, and leading personages of Egypt. Ibn Hajar sat on a platform and read out the final pages of his work, and then poets recited eulogies and gold was distributed. It was, says the historian Ibn Iyas, ‘the greatest celebration of the age in Egypt.’

Shaykh al-Islam Ibn Hajar departed this life in 852. His funeral was attended by ‘fifty thousand people’, including the sultan and the caliph; ‘even the Christians grieved.’ He was remembered as a gentle man, short, slender, and white-bearded, a lover of chess and calligraphy, much inclined to charity; ‘good to those who wronged him, and forgiving to those he was able to punish.’ A lifetime’s proximity to the hadith had imbued him with a deep love of the Messenger (may Allah bless him and grant him peace), as is shown nowhere more clearly than in the poetry assembled in his Diwan, an original manuscript of which has been preserved at the Egyptian National Library. A few lines will suffice to show this well:

from fear of Him, his eyelid is wet with pouring tears.
Although his genealogy attributes him to a stone [hajar],
how often tears have flowed, sweet, pure and fresh!
Praise of you does not do you justice, but perhaps,
In eternity, its verses will be transformed into mansions.
My praise of you shall continue for as long as I live,
For I see nothing that could ever deflect me from your praise.

D.Yahya Ibn Syarof
Abu Zakaria Mohiuddin Yahya Ibn Sharaf al-Nawawi (1234–1278) (Arabic: أبو زكريا يحيى بن شرف النووي‎), popularly known as al-Nawawi, an-Nawawi or Imam Nawawi (631 – 676 A.H. / 1234 – 1278 CE), was a Sunni Muslim author on Fiqh and hadith. His position on legal matters is considered the authoritative one in the Shafi’i Madhhab. He was born at Nawa near Damascus, Syria. As with many Arabic and Semitic names, the last part of his name refers to his hometown.
Biography He studied in Damascus from the age of 18 and after making the pilgrimage in 1253 he settled there as a private scholar. From a young age he showed signs of great intelligence, and so his father paid for a good education. As a judge, he was much sought after for advice and adjudication of disputes.
During his short life of only 45 years he wrote many books on Islamic studies and other topics. He collected and sourced 40 hadith of the Prophet Mohammed back to one of his companions, which was no small task.
In 1267 he succeeded Abu Shama as professor of hadith at the Ashrafiyya [school] in the city. He died at Nawa at a relatively young age, having never married.
Imaam an-Nawawi had three distinctive commendable qualities in his person. If anybody has only one out of these three, people turn to him in abundance for guidance. First, having knowledge and its dissemination. Second, to evade completely from the worldly inclinations, and the third, inviting to all that is good (Islam) enjoining virtue and forbidding vice. Imaam an-Nawawi had all three in him.
Shi’a Muslims have a sympathetic view of him. They regard some of his works favourably and have translated some into Persian.
• Al Minhaj bi Sharh Sahih Muslim, making use of others before him, and is considered one of the best commentaries on Sahih Muslim. It is available online.
•Riyadh as-Saaliheen is a collection of hadith on ethics, manners, conduct, and is very popular in the Muslim world today.
•al-Majmu’ sharh al-Muhadhdhab is a comprehensive manual of Islamic law according to the Shafi’i school has been edited with French translation by van den Bergh, 2 vols., Batavia (1882–1884), and published at Cairo (1888).
•minhaj al-Talibin, a classical manual on Islamic Law according to Shafi’i fiqh.
•Tahdhib al-Asma wal-Lughat has been edited as the Biographical Dictionary of Illustrious Men chiefly at the Beginning of Islam by F. Wüstenfeld (Göttingen, 1842–1847).
•Taqrib al-Taisir, an introduction to the study of hadith, it is an extension of Ibn al-Salah’s Muqaddimah, was published at Cairo, 1890, with Suyuti’s commentary “Tadrib al-Rawi”. It has been in part translated into French by W. Marçais in the Journal asiatique, series ix., vols. 16–18 (1900–1901).
•Forty Hadiths collection of the forty (actually forty-two) chief traditions has been frequently published along with numerous commentaries. It is available online as published by the Royal Islamic Strategic Studies Center For other works see C. Brockelmann’s Geschichte der arabischen Litteratur, vol. i. (Weimar, 1898), pp. 395–397.
•Ma Tamas ilayhi hajat al-Qari
•Tahrir al-Tanbih
•Kitab al-Adhkar is a collection of supplications of prophet Muhammad.
•al-Tibyan fi adab Hamalat al-Quran
•Adab al-fatwa wa al-Mufti wa al-Mustafti
•al-Tarkhis fi al-Qiyam
•Manasik on Hajj rituals.
•Sharh Sunan Abu Dawood
•Sharh Sahih al-Bukhari
•Mukhtasar at-Tirmidhi
•Tabaqat ash-Shafi’iyah
•Rawdhat al-Talibeen
•Bustan al-`arifin

E.Ibn Malik
Ibn Malik, the full name was Muhammad Jamaluddin ibn Abdillah ibn Malik al-Thay, born at t 600 H. in Jayyan. This area is a small town under the rule of Andalusia (Spain). At that time, the population of this country is in love with science, and they raced in their study, even raced well in writing scientific books. In childhood, Ibn Malik studying in the area, especially to learn on Shaykh al-Syalaubini (d. 645 H). Once an adult, he went to the East to perform the pilgrimage, and passed on to take science in Damascus. There he studied from several local scholars, including Al-Sakhawi (d. 643 H). From there went back to Aleppo.
In the area of two city name of Ibn Malik became known and admired by scientists, because of his intelligent and clear thinking. He displays many nahwiyah theories that describe the theories of the school of Andalusia, which is known to the Syrian people that time. Nahwiyah theory of this kind, many accompanied by his disciples, such as the imam Al-Nawawi, Ibn al-Athar al-Mizzi, al-Dhahabi, Al-Shairafi, and Qadli Qudlat Ibn al-Jama. To strengthen his theory, scholars of this European-born, always take the witness (martyr) of the texts of the Qur’an. If not found, he presents the text of Al-Hadith. If not available anymore, he took the witness from sya’ir-sya’ir famous Arab poets. All thoughts are processed through this paradigm set forth in the books of her composition, both shaped nazhom or in the form natsar (prose). In general, these figures essay better and more beautiful than the figures of its predecessor.

The shortest chapter is filled by two lines such as Bab al-Ikhtishash and longest chapter is the Jama ‘Taktsir because filled forty-two verses. In the book of poetry that uses Rojaz Bahar was prepared with the intention of (1) collects all the problems and shorof nahwiyah that are considered important. (2) explain complicated things with the language of the brief, but able to collect different rules, or with an example that can illustrate the conditions required by the rule. (3) evoke feelings of pleasure for people who want to learn it . All it proved, that the book is better than the book of Ibn Mu’thi Alfiyah. So, the author still appreciate Ibn Mu’thi because this figures to open creativity and more senior. In Islam, all juniors should respect seniors, not least because he is elderly, and show creativity.
Book Khulashoh which have been translated into many languages in the world, has an important position in the development of nahwu Science. Thanks to this book and the original book, the name of Ibn Malik became popular, and his opinion is much quoted by the scholars, including scholars who developed the science in the East. Al-Radli, a great scholar when compiling Sharh Ibn al-Kafiyah Hajib works, and popularizing many are citing the opinion of Ibn Malik. In other words, developments after the collapse of several academics nahwu Abbasids in Baghdad, and a slump in Daulat Fathimiyah scientists in Egypt, the students generally follow the ideas of Ibn Malik. Prior to the Andalusian empire collapsed, a lesson nahwu at first, not much in demand by the public. But after a long, these lessons become a necessity and dinamislah movements composing an interesting book about science for the students of this. There are lot of disparate essays, the essay is the shortest way, which hung large bouquet. The purpose of the author want to spread this knowledge, to society, and can be taken advantage by the student. Of that, comes Ibn Malik, Ibn Hisham, and al-Sayuthi. Their essays about the books nahwu many displays of new methods and presents many new method, which enrich the treasures of science. They still display the treasures of the new science, although many old theories are still used. In other words, they present new ideas and creativity, as if their lives are prepared to become the successor of Imam Sibawaih (initiator emergence nahwu and Shorof, ed.). On that basis, Alfiyah Ibn Malik is a book which very much helped by other scholars to write Sharh (commentary) and hasyiyah (marginal notes) against Sharh it.
In the book Kashef al-Zhunun, author of Sharh Alfiyah scholars numbering more than forty people. They have to write at length, there is writing with a brief (Mukhtasar), and there are also scholars whose writing has not been completed. On the sidelines of it came some new creations from some scholars who provide marginal notes (hasyiyah) on the books Sharh. Sharh Alfiyah first written is the fruit of his own pen son of Ibn Malik, Mohammed Badruddin (w.686 H). Many criticize the idea Sharh nahwiyah described by his father, as criticism of the description maf’ul mutlaq, tanazu ‘and the nature mutasyabihat. Criticism was strange but the son is convinced that his father’s writings need to be reorganized. On that basis, Badruddin composing verse Alfiyah counter and took a martyr of the verses of the Koran. There also seems rational, but almost all scientists know that not all the text of the Qur’an can be adjusted with nahwiyah theories that have been considered standard by the clergy. Critics who in his youth housed in this Ba’labak, very rational and well-founded, only she was a lot of support theories that syadz nahwiyah Therefore, Sharh Alfiyah writers who emerged later, as Ibn Hisham, Ibn Aqil, and Al -Asymuni, rectify many lines of thought was the son of Ibn Malik. Even so, Sharh Badrudin is quite interesting, so many great scholars who wrote hasyiyah for him, like the works of Ibn Jama (w.819 H), Al-’Ainy (w.855 H), Zakaria al-Anshariy (d. 191 H), Al-Sayuthi (w.911 H), Ibn Qasim al-Abbadi (w.994 H), and Qadli Taqiyuddin Abdulqadir ibn al-Tamimiy (w.1005 H).
Among the writers of other Alfiyah Sharh, which can be displayed in this paper, is Al-Muradi, Ibn Hisham, Ibn Aqil, and Al-Asymuni.
Al-Muradi (d. 749 AH) wrote two books to the book Sharh al-Fawaid Tashil and Nazham Alfiyah, both of Ibn Malik. Although this is not popular in Sharh Indonseia, but opinions are quoted by other scholars. Among others, Al-Damaminy (d. 827 AH) a great writer when he wrote Sharh al-Fawaid Tashil Al-Muradi make it work as a book of reference. Similarly, al-Sharh Asymuni when compiling Alfiyah and Ibn Hisham al-Mughni when compiling many quotes al-Muradi thought that his students, Abu Hayyan .
Ibn Hisham (w.761 H) is a giant nahwu expert whose work was admired by many subsequent scholars. Among the works that are named Audlah Alfiyah Sharh al-Masalik the famous Audlah. In this book he perfected many definitions of a term that the concept has been prepared by Ibn Malik, as the definition of tamyiz. He is also a lot of discipline rules that between one another meet, like the rules in Chapter Tashrif. Of course, he not only stunned by the school of Andalusia, but also quoted School Kufa, Basrah and the like. The book is quite interesting, so many great scholars who wrote hasyiyah. Among others Hasyiyah Al-Sayuthi, Hasyiyah Ibn Jama, Ha-syiyah own Son Ibn Hisham, Al-Ainiy Hasyiyah, Hasyiyah Al-Karkhi, Hasyiyah Al-Sa’di al-Maliki al-Makki, and an interesting again is the record feet (ta’liq) for Kitab al-Taudlih prepared by Khalid ibn Abdullah al-Azhari (d. 905 H).
Ibn Aqil (d. 769 AH) was born in Aleppo and scholars served as the prince grew up in Egypt. His written works are many, but the famous is Sharh Alfiyah. Sharh is very simple and easily digested by those beginners who want to learn Alfiyah Ibn Malik. He was able to decipher the verses Alfiyah methodologically, thus revealing what is meant by Ibn Malik in general. The author argues that the book is Sharh Alfiyah the most widely circulated in boarding schools, and widely read by the students in Indonesia. Sharh Against this, the next clerics appear to write hasyiyah. Among others, Ibn al-Mayyit Hasyiyah, Hasyiyah Athiyah al-Ajhuri, Hasyiyah al-Syuja’i, and Hasyiyah Al-Khudlariy.

6.CONCLUTION

That’s all we can offer in this paper. In fact most of the authors other books which his books are studied by Darunnajat students. But because of the limitations of our ability, we only present some of them only. And even if only partially, many of their stories are very valuable lesson that if we practice it then we will get much science from them.
And since we are only human, of course, a lot of mistakes in the writing of this paper, for that we apologize that as much. And do not forget we would like to thank all those involved in the preparation of this paper. And Allaah knows best

7.REFERENCES

http://www.sunnah.org

http://www.fatwaonline.com

http://www.as-salaf.com

ARANGED BY: ASEP NURROFIQ, JINDAN, SAIFUL UMAM, SUGENG PRAYITNO

BEHIND THE SCREET OF SUNNAH

Posted: Juni 15, 2011 in Maha Karya

IT IS ARRANGED BY AFANDI, AGUS Z, HASYIM, AND EDO MUDATSIR
1. The meaning of optional
The optional acording to language it mean “the way and the good an bad costum”. (M.T Hasbi Ash Shiddiqy). Related to the optional meaning from language: The Messanger SAW says: “Who arranges the good optianal things (way) so the optional merit for him and the other person’s merit, who do it until doomsday. And who arranges the bad optional, so the sin for him. Cause the bad optional things and the sin for who do it untill domsday (H.R Al-Bukhori and Muslim).
While, the optional to terminologhy, by Muhaditsin it mean all about Muhammad SAW. Well, from the word ect. Education and characteristic altought his evidance. According to fadlurrahman the optional is practice of actulaization that bring up to date.
According to Ajjal Al-Khatib, if the optional word applied to inside of syara’ law problems then purpose of optional word here is all things that ordered prohibitedand suggested by Rasulullah SAW. Well from the word or the action. Thus, when in argumentation by reperance to canon law mentioned the book and the optional, so it meaned is Al-qur’an and Hadits.
The meaning of optional observed to terminologhy direction schoolar cicrcles, there are difference. There is schoolar which as interprets as Hadits and there is schoolar which differentates between it infact there is giving qualifications surely. That different how for according to terminologhy of hadits, the scholar of hadits scientist formulates the meaning of optional as follows:
“All about prophet SAW, well there is word, act, evidane, character, moral, or away of his life, well before up to be Messenger like when he meditates in Hiro’ cave or after it”.
According to definitation above the optional word according to a part of scholar sanme as hadits word, the scholar that defines the optional above. They look at prophet’s self. As good specimen or example (qudwah) that most perfect. He does not as low resources. There for, they receive and tell him in a whole manner. All news that received about prophet self without differentiate is that contain be related to fullfillment of canon law or not.
The scholar of ushul fiqh give definition of optional is all about Messanger SAW, well from his word, action or his evidence it had something to do with the law. The prophet says:
“As a matter of fact I let for you two important things, you should not be lost as long as you hold it. There are Allah’s book and the optional of Allah’s Messanger (HR. Bukhori).
The different of it, it caused the scholar of hadits look at prophet SAW as perfect man. That worsened as an example for moeslim ummah. How Allah said in Al qur’an surat Al Ahzab verse 21 : actually.

2. How about the optional of rosul ?
Optional of good work, mentioned good work that related by basic rights. If someone tell heppiness doing the optional, actually he likes fulfill his rights. If someone doesn’t like do it actually he doesn’t like giving for him self. So that Allah has giving chance to his servant for doing it or not submited.
Rasulullah said :
“Who revive my optional he loves, he loves me and who love me, he will stay with me in paradise.”
How a lucky who love Allah SWT and being loved, eysight, something he does all of them is Allah’s activity. Why can be like that ? because it same mutual loving. If Allah and servent joined, there is not hindrance between Allah and his servant. Someone considers trifling optional of good work it mean he wasted his basic rights, but that up to him. Because leaving the optional is not get the sin. But Allah also will give less reward to him.
3. The function of optional of good work.
In the beyond moment, the ritual prayers and actions performed five times daily calculated by Allah SWT. When the first servent is investigated. Allah SWT asks to angel “how his praying? ”. “his praying is perfect.” Angel’s answer. And when the second servant is investigated. Allah also asks to angel “how his praying?” “actually he does praying but there is hole” Allah ask again. “is there the optional of good work , that he does? ” if there is no the optional of good work he does, the permanent hole. But, he often does the optional of good work, take the reward than patch to ritual prayers and actions performed five times daily that he doesn’t it for clossing lack of praying.
The next good work is weished by Allah is tith. If there is someone that doesn’tithe. Allah will investigate about it. If he doesn’tithe. So the optional of good work can for closing the his hole. The function of optional is as complete to obligatory, if the obligatory is perfect so, the optional of good work will be relplace the big reward.
Rasulullah SAW bargain the reward to the people whom want to do the optional of good work , as Rasulullah said :
“Who wanna do the optional praying dawn two raka’at that is better than the word and his all contents.”
That is method of Rasulullah SAW motives the member of areligious community for doing the optional of goods work.
4. Ordering to sublime the optional
“Who obey Propeth’s ordering it’s mean he obeys Allah’s Ordering too. ”
It’s mean the human who obey Rasulullah SAW in ordering and prohibition this activity he obeys Allah SWT . because Rasulullah does not obey or prohibit only with ordering from Allah AWT.
“O you who belive! Obey Allah and obey The Messenger and do not let your actions be done in vain useless”
So this is the essential points which we must keep in mind roncerning our whorship, namely :
a. We must ackowledge that worship of allah is the purpose of our existence.
B. We must have absolute sincerity in fulfilling that purpose
C. We must abserve correctioness of our whorship by conducting it in the sunnah of the messenger
D. Worshipping god by combining love, fear and hope
E. Mainting ihsan a keen awareness exceilent conciousness of god
so, brothers and sister let’s be mindful of the purpose of our existence a ware that our worship and good deeds could be frustated if they are attain the degree of ihsan.
The True Worship
What is true worship ? is it formal prayer in the mosque or in the home? Is it reciting a du’a or supplication? Is it fasting, paying zakat and doing the rituals of Hajj and Umrah? True worship is all these things, and more………….
Islam has widened the scope of worship to include rituals and every virtuous action which is sincerely performed in compliance with the commandements of Allah, in order to seek his pleasure. However, this concept is sometimes used as a pretext to support the erroneous view that the obligatory rituals of worship can be dispensed with, or that they are not very important. For example, one may say that the code of dress for muslim women, as specified in the Qoran and Sunnah, is not obligatory or important as long a women dresses decently.
The truth is quite contrary to this. The specific obligatory rituals are the chief means for strengthening our attachments with Allah.
It is absolutely wrong to imegine the true faith does not consist of specific rituals, and that the basis of tru faith is merely purity of heart, goodness of intention and soundness of conduct.
This represents misrepresentation of islamic teaching. The intention to do good alone does not mark off the true men of faith from the rest.
Relegion, after all, has an external aspect in the same way as it has an internal aspect.
This attitude of deliberate disregard of ritual obligations is destructive of the very foundations of relegion. For, if that viewpoint to be adobted, every one, even those who are in fact opposed to religion could claim to be the best of all worshipers.
The real purpose of Islam in declaring that ibadah embraces the total life of man is to make faith play a practical and effective role in reforming human life, in developing in man an attitude of dignified patience and strength in the face of hardships and difficulties and in creaing in him the urge to strive for good over evil.
Islam is opposed to those defeatist and isolationist philosophies wich are based on wordl-renunciation from the resources of life, on withdrawal from the life of action and struggle, on sheer stagnation and decadence.
These things have nothing to do with Islam. Rather, they are the symbols of defeatism and escape from the challenges that we find through out life.
For life requires strength, material resources and active habits. The role of Islam in the struggle of life is a positive one.
Submission and Love
It is obvious now that when we talk about worship we talk about total, willing obedience and submission to Allah. Because this obedience and submission is a voluntary act, a free choice we have made with a sound mind, it must have been motivated by love for Allah. We could not have begun to worship Allah without first loving him above anything anyone else. Thus, there is no worship withouth obedience and submission, and there is no worship without love.
True worship is made of two element.
1. Compliance with the total commandements of Allah, the positive and the negative.
2. That such compliance and obedience must emanate and come from a loving heart for Allah.
Such love for Allah should be based on the awareness and recognition of his grace, bounty, kindness, mercy, beauty, and perfection. He who kows Allah loves him. This why the prophet was the most loving person for Allah because he was the most knowledgeable of him.
Love and submission to Allah are the essence of worship in Islam which is established by a commitment of faith, a contract whice we recited the kalima and bore witness that there is no God but Allah and that Muhammad is his Messenger.
Requirements and Conditions
In order to able to perform it as it is prescribed; we must know the requirements and conditions of true worship.
1. Sincerity. One of these required conditions that a Muslim should be aware of while performing any worship is sincerity. Almighty allah said:
“So whoever hopes for the meeting with His Lord let him work deeds of right teousness and associate none as a partner in the worship of His Lord” [18:110]
2. Correctness and conformity. Another vital condition of worship is that it is correct so that it may be acceptable to God. Our Woeship of God should be as He and His Messenger, have commanded us.
The Messenger, has said: “Whoever does an action which we have not commanded will have it rejected” and he, also said: “Whoever does an action in a way different from ours will have rejected”.
3. Ihsan. Another characteristic of our worship is being aware of the presence of Allah, that His knoewledge is with us and he sees and hears us. This point is called Ihsan perfection or doing one’s utmost. Almight God says:
“The One who sees you when you stand up for the prayer and when you move amongst those who prostrate themselves” [26:218]
“Ihsan is that you worship Allah as if you see Him and while you see Him not yet truly He sees you”.

5. The Reward of person holding on to optional of Rosul
Cause of importance expand the optional of Rosul, at once for expending his optional, so Allah will give the big reward for them, who hold on to optional of Rosul.
In the hadits, Rosul says:
“The really Islam is beginning with foreign and will be came back with foreign also. In the same manner as beginning so, be full of spirit for foreign. Rasulullah SAW is asked: “ Who are they O Rasul ?” Rasulullah SAW answers: “ The are doing improvement when people is down”.
And Allah has guaranted the guidance for the people who follows Prophet SAW in his divine of royal:
“ And if you obey, certainly you will get the guidence”.
The guidence to cover a straight way, a good with talking or doing where there is no a way to get Allah’s guidance except with obeying Rasulullah SAW it so happens if without that, cause there is no impossible.
6. The Secret Behind Wearing Siwak
Siwak / cleaning teeth, is a wood that come from the trees “Arok” (the trees that grow in the Middle East wilaya), often encountered by the jama’ah Hajj / Umrah in Makkah City of Madinah Al-Munawwarah Nor. Too bad the Jama Haji / Umrah do not buy and make as souvenirs Hajj / Umrah to families, colleagues and neighbors so they can run the Sunnah to wear considering the primacy Siwak Siwak very large. Muammad Prophet SAW, always wore when he was take ablution, Prayer, reading the Qur’an and the good things including going to bed and wake up from sleep. Even seconds seconds death of the Prophet Muhammad, he find and use the Siwak.

Prophet Muhammad SAW, highly recommended for his community to always wear at least minimal Siwak every wish ablution ‘and prayers. Let us refer to some hadiths, as follows: The purpose of hadith,
“I wish not to burden my ummah, then will I order (compulsory) using Siwak every wish ablution.” In another narration, …. Every wish Prayer. (Bukhari).

In the Hadith Others, Purpose Hadith:
“Prayer two raka’at use miswak is better than 70 raka’at without Siwak”.
Another History,
“The virtue Prayer using Siwak, will get 70 times more (reward Prayer) without Siwak”.

siwak should be using the soft stems of trees Arok, olive, urjun or the like which do not harm or injure the mouth.

siwak is included from the sunnah of the Apostles, as the hadeeth narrated by Abu Ayyub ra: mean Hadith:
“There are four things that belong from the Sunnah of the Apostle: Wearing perfume, married, siwak and shame” (Ahmad and Tirmidhi).

Wearing Legal Siwak

Using Siwak is Sunnah muakkad highly recommended by the king of the Prophet Muhammad SAW, because he never left wearing Siwak, especially when about ablutions’, Prayer, reading the Qur’an and wake up from sleep. In a hadith narrated, there was a man who asked ‘A’ishah, about something that is done by the Prophet Muhammad SAW when he had entered the house? Aisha replied “He started with siwak (Bukhari and Muslim).

Other History, Purpose Hadith:
1. “The Prophet Muhammad, if you wake in the night He Saw oral wash and scrub him with siwak”. (Bukhari).

Remember ..! once you exalt God with siwak begins, then the calculated 70x tasbih. Prayer by beginning with siwak, will be counted 70x prayer. Two cycles Tahajjud Prayer begins with siwak, then counted 140 raka’at Tahajjud. Subhanallah ..

Especially for those who are fasting, disunnahkan using Siwak from dawn until the time zawal / dhuhur zawal till now after sundown then the ruling makruh (opinion of Imam Shafi).

Avail-avail Using Siwak:
1) Clarify eye.
2) Facilitate process death’s door.
3) Being or grow distant enemy.
4) Multiplication the reward.
5) Leisurely aging.
6) Giving a scent bad breath.
7) 10.Making disappear mucus and yellowish teeth.
8) Affirming gums.
9) Mitigate the throat.
10) Cause of pleasure of Allah Ta’ala.
11) Making white teeth.
12) Being queath wealth and ease.
13) Making dissappear disease dizziness and muscle tension head.
14) Affirming eating and digestion.
15) Make cleane liver. and foremost is, remind the reading Creed when death’s door.

How about siwak

How siwak no difference among the scholars’. in a Hadith that the Prophet Muhammad siwak with wood Arok, and start from the middle, then towards the right and left, so be repeated. 3 X. Before and after siwak, Siwak wood (wood Arok or the like) should be washed. Siwak should be stored standing position, do not be stored above ground. If the Siwak was dry, should be soaked with water first. Siwak is different with a toothbrush, miswak is the wood commonly used to brush his teeth until the end of the period.

The length of the most ideal Siwak is an inch shorter and most typically no less than 4 fingers except the thumb (12 Cm another opinion) Great Siwak ideal timber is no larger than your thumb and not smaller than your little finger, not too hard and not too soft.

Siwak According Medical

From the research shows that wood miswak (Salvadora persica) contain chemicals that are useful to suppress microbial activity and inhibit its growth. The study of the inhibition of wood miswak (Salvadora persica) on growth of Streptococcus mutans a pathogen of the mouth, can demonstrate the ability of miswak wood as an alternative antibacterial substances that were supposed to be developed as an oral cleaner commodity devices (oral cleaning tools) are hygienic and effective in preventing periodontal disease. Studies of Staphylococcus aureus is a pathogen of the respiratory tract, skin and wounds may also indicate that the miswak wood is not only effective as oral antibacterial component, but also effective as an antibacterial which has a broader spectrum. (This study was developed by the students of Biology, State ITS).

Let us refer to, If you go to the Mosque for Prayer congregation at this time, maybe you see a few of the siwak together before offering prayers. So when you siwak before Prayer at this age, you have to revive the sunnah of the Prophet Muhammad. As for the reward is like a reward of martyrdom (Shaheed 100 people dead.) At least you’ll get a reward like the people who follow you in siwak, without reducing the reward that person.
7. The importance of prayer and fasting

“Why you have performed the act of worship, remember Allah, standing, sitting and reclining. And when you are in safety, observe proper worship. Worship (prayer) at fixed hours has been enjoined on the believers.”
Ayah no 102 of the same surah deals with prayer when muslims are in battle condition is not necessarily actually fighting at the time because a muslim can pray even when riding. This was followed by ayah 103 stating that prayers at fixed hours (times) has been enjoined on the believers.
From these two ayah, we can see the great importance of performing salat at the appropriate times.
In this connection, let us look at the meaning of two ayah of surah Al Al ma’un that read:
“Ah, Woe unto worshipers. Who are heedless of their prayers.”
According to the Tafsir of Ibnu Kathsir (may Allah have mercy on his soul).
Ata’a bin Dinar said: “Alhamdulillah who said (heed less of) and did not say (not mindful in)” as the former means they are heedless of their prayers and the letter means they are unaware or not mindful in their prayers because they might have other things on their minds during the the performance of their prayers. If one makes a mistake because of forgetfulness or momentarily losing concentration, then sujud syahwi (prostration of forgetfulness) after completing the prayers has benn established by the sunnah of the prophet (peace be upon him) to remidy that. The former applies in cases of delibaretly delaying prayers till the latest available time for it or not performing it properly in accordance with the sunnah or not praying with humility and awe. The Messanger of Allah SWT (peace be upon him) said describing such a person performing salat as-ashar late and referring to these two ayah:
“That is the prayer of a hypocrite who sits watches the sun. when it is about to set he should stand and hurriedly pray for raka’at? As little remembering Allah in them”.
Suchh prayer is pure pretence especially if we know that very late Asr is a (time of Karaha). When prayer is disliked.
In surah An Nissa 142 we read:
“The hypocrites seek to deceive Allah, but it is Allah who deceives them, and when they stand up to prayer they stand without earnestness, to be seen of men but little do they hold Allah in rememberance.”
The Meassanger of Allah, peace and blessing be upon him, said:
“The fisrt thing that a person will be quesunod about on the day of judgment is his shalat. If it was good, all his deeds will be good. If it was bad (meaning either not performed at all or not performed properly) all his deeds will be bad.”
How about shiyam (fasting) now that Ramadhan is fast approaching? In surah Al Baqarah, 183 we read:
“Read who believe, fasting is prescribed for those before you tha you may attain taqwa (piety)”.
But now days, some people do not fast or if they fast, do not pray or if they fast and pray during Ramadhan, do not fast at other times such as during sha’ban or shawal or pray during the rest of the year. As shiyam and As shalat are obligatory acts of worship that must be performed and performed properly at the appropriate times. Voluntary (additional) Shiyam and shalat are also enjoined and will by the Gace of Allah, be rewarded.
Should the obligatory shalat has not been performed properly or fully, then on the day of judgment, any voluntary shalat will be taken into consideration by Allah, praised be he, to render one’s shalat complete and perfect.
As for As shiyam, there is a hadeeth reported by At Turmidzi and others and although it has been classfied as (a weak hadeeth), one should take note of it.
“Wherever does not observe fasting on a day of Ramadhan without an acceptiable excuse, no other fasting shall compensate for that day even if one fasted for a whole year.”
Fasting is abstention and elevation
May Allah support you! Know that fasting (Shiyam) is both abstention and elevation. One says “the day has reached its full height (sama)” when it has reached its highest point. (The poet) Imru’l-Qays said:
When the day reached its height (sama) and its heat was intense,
The day reached its fullest extent. It is because the fast has a higher degree than all other acts of worship that it is called “fast” (Shiyam). Allah elevated it by denying that it is like any other act of worship as we will discuss. He denied its ownership to His servants although they worship Him by it and ascribed the fast to Himself. Part of its affirmation is that He rewards the one who is described by it by His hand even though He connected it to Himself when He stated that it is not like anything else.
Fasting in reality is non-action, not action
(In reality, fasting is non-action, not action. The negation of likeness is a negative attribute. Therefore the relationship between it and Allah is strengthened. Allah Almighty says about Himself, “There is nothing like Him.” (42:11) He denied that there is anything like Him and so there is nothing like Him by logical proofs and by the Shari’a. An-Nasa’i related that Abu Umama said, “I came to the Messenger of Allah, may Allah bless him and grant him peace, and said, ‘Give me something that I can take from you.’ He said, ‘You must fast. There is nothing like it. He denied that it was like any of the acts of worship which are prescribed for the servants of Allah.
Anyone who recognises that it is a negative attribute – since it consists of abandoning things which break it – knows absolutely that there is nothing like it since it has no source which is described by understood existence. This is why Allah said, “The fast is Mine.” In reality, it is neither worship or action. It is permissible to apply the name ‘action’ to it, as the application of the expression ‘existent”can be applied to Allah. We understand that it is allowed although the ascription of existence to He whose existence is the same as His Essence is not like the ascription of existence to us. “There is nothing like Him.” (42:11)
Every action of the son of Adam is His except fasting. It belongs to Allah.
Quotation of a Divine Prophetic hadith:
Muslim transmitted in the Sahih that Abu Hurayra reported from the Messenger of Allah that Allah said,
“Every action of the son of Adam belongs to him except the fast. It is Mine, and I repay him for it. Fasting is a protection. When one of you has a day of fasting, he should then speak neither obscenely nor too loudly; and if someone seeks to curse him or fight with him, let him say, ‘I am fasting.’ By Him in whose hand is the soul of Muhammad, the smell of the mouth of the one who fasts is more delectable to Allah than the scent of musk. The one who fasts has two joys in which to delight: when he breaks his fast, he rejoices; and when he meets his Lord, he rejoices in his fast.” (Muslim: 13:163)
The delight of the faster lies in his attachment to the degree of the negation of likeness
Know that since the Prophet denied that there is anything like the fast, as is established in the hadith of an-Nasa’i, and “Allah has nothing like Him,” the faster meets his Lord described as “having nothing like him”. He sees Him by it, and He is the Seer-Seen. This is why the Prophet said, “he rejoices in his fast” and not “He rejoices in meeting his Lord.” Joy does not rejoice in itself; he is made to rejoice by it. Whoever has Allah as his sight when he sees and contemplates Him, only sees himself by seeing Him.
The faster rejoices at having the rank of negation of likeness. He rejoices in breaking the fast in this world since that gives the animal self its due since intrinsically seeks food. When the gnostic sees that his animal self needs food and sees that it exists by the nourishment which he gives it, then he fulfils its due which Allah has made obligatory for him and put in the position of being described as a right. He gives by the hand of Allah as He sees Allah in the encounter by the eye of Allah. This is why he rejoices at breaking the fast as he rejoices in his fast when he meets his Lord.
Fasting is a samadiyya attribute and the Real repays it
Clarification of what this tradition contains:
The slave is described as having a fast and being entitled to the name ‘faster’ by this attribute. After affirming his fast, then Allah strips it from him and ascribes it to Himself. He said, “Fasting is Mine,” meaning the attribute of timeless self-reliance (samadiyya). It is disconnection from food. “It is only Mine, even if I have described you with it. I described you with a certain limited qualification of disconnection, not by the disconnection (tanzih) which My majesty deserves. I said, ‘I repay him for it.’” Allah repays the fast of the faster when it is transferred to his Lord and he meets Him with an attribute unlike any other: which is the fast, since “the One who has nothing like Him” is only seen by the one who has nothing like him. This is like the text from Abu Talib al-Makki, one of the masters of the people of tasting. “Whoever finds in his journey, that is his repayment.” It is what is obliged by this I in this state.
The difference between negation of likeness from Allah and from fasting
Then He said, “Fasting is a protection,” and it is a safeguard as He said, “Fear Allah,” (2:194) take Him as a safeguard and also be a safeguard for Him.Ó He put the fast in His position in acting as a safeguard. “There is nothing like Him,” and fasting has no like among the acts of worship. One does not say that there is nothing like the fast. The thing is a matter of permanence or existence. Fasting is non-action. It is a non-existent intelligible and negative attribute. It has no like. It is not that there is nothing like it. This is the difference between the attribute of Allah in the negation of likeness and the way that the fast is described by it.
The faster being forbidden obscenity, shouting and strife
Then the Lawgiver placed prohibitions on the faster. The prohibition is non-action and a negative attribute. He said, “he should then speak neither obscenely nor shout.” He did not command him to an action, but forbade that he be described by certain actions. Fasting is non-action, so the relationship between fasting and what he forbade the faster is valid. Then he commanded that he say to the one who curses him or fights with him, “I am fasting,” I am leaving this action which you are doing, fighter or curser, to me. By the command of his Lord, he disconnects himself from this action. He reports that he is not acting, he does not have the attribute of cursing or fighting for the one who curses and fights him.
The smell of the mouth of the faster with Allah
Then he swore, “By the One who holds the soul of MUhammad in His hand, the changed breath of the faster…” This is the changed smell of the mouth of the faster which only exists by respiration. He respires these good words by which he is commanded. These words are: “I am fasting.” These words and every breath of the faster is “more delectable on the Day of Rising,” the day when people are resurrected for the Lord of the worlds, “with Allah.” He used the name which joins all of their names and he used the name which has no like since only Allah is named by this name. It is in harmony with fasting which has no like.
He said, “more delectable than the scent of musk.” The scent of musk is an existential matter which is perceived by smell. The person who has a balanced constitution enjoys it. The scent of changed breath is considered more fragrant with Allah than that, because the ascription of the perception of scents to Allah does not resemble the perception of scents to the smeller. We find it unpleasant, while with Him this breath is more sublime than the scent of musk. It is a described ruh which has no like as He described it. This scent is not like that scent. The scent of the faster comes from respiration. The scent of musk does not come from the respiration of musk.